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Thera 1.79: Rakkhita
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(79):Rakkhita Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =79. Rakkhita= Reborn in this Buddha-age in the township of Devadaha, in the family of a Sākiyan noble (rāja), he was named Rakkhita (Guarded). He was one of those five hundred young nobles who, as having renounced the world, were given by the Sākiyan and Koliyan (king)rājas as escort to the Exalted One(Buddha). The latter had achieved Sotapana(first samadhi of Nirvana) these youths by the lesson of the Kuṇāla-jātaka1 - a lesson against the danger of sensuality. And connecting this lesson with his exercises, he developed insight and attained arahantship(enlightenment). Thereafter, reflecting on his own renunciation of the corruptions,2 he uttered his verse confessing aññā(supreme attainment): ---- 79 Sabbo rāgo pahīno me sabbo doso samūhato|| Sabbo me vigato moho sītibhūtosmi nibbuto' ti.|| || ---- 79 All passion have I put away, and all ill will for ever have I rooted out; Illusion utterly has passed from me; Peaceful am I now. Gone out all fire within. ---- 1 Jātaka, vol. v., No. 536. The introduction relates the giving of the escort. 2 Kilesā. See above, LXXII., n. 1. ---- =1.8-9 79 Commentary on the stanza of Rakkhitatthera= The stanza, starting with sabbo rāgo pahīno me constitutes that of venerable Thera Rakkhita. What is the origin? It is said that this one was reborn in a family-home, at the time of the Blessed One Padumuttara. On having attained the age of intelligence, he one day listened to the teaching of the truth (dhamma) by the Master, became piuos-minded, and nade his praise in connection with the teaching knowledge. The Master observed his pious-mindedness (cittapasāda) and prophesied thus:– “This one will become a disciple named Raddhita, of the self-awakened Buddha Gotama a hundred thousand aeons (kappa) ahead (mathaka) from now.” On having heard that prophecy, he became all the nore pious-minded, did meritorious deeds now and then (aparāparaṃ), and wandering about his rounds of repeated rebirths among divine and human beings, was reborn in the royal family of the Sākiyans in the district of Devadaha when this Buddha arose. His name was Rakkhita. He was one of those five hundred royal princes presented by Sākiyan and Koliyan kings, for the purpose of forming the retinue of the Blessed One and had become monks. Those royal princes, however, because they had not become monks owing to their remorse, were overcome by regret (ukkanṭhā), when they were led by the Master to the bank of Kunāla lake, made to understand clearly (pakāsetvā) the disadvantage in sensual pleasures, with the exposition of faults of women, by means of the teaching of the birth-story (jātaka) of Kunāla (Kunāla jātakadesanāya) and were assigned to do mental exercise (kammaṭṭhāna). Then, this one also pursuing (anuyuñjanto) the mental exercise (kammaṭṭhāna), increasingly developed spiritual insight (vipassanā) and attained Arahantship. Hence has it been said in the Apadāna:– “The Conqueror, named Padumuttara, the eldest of the world, the bull among men, taught the path to immoratality (amata) to the multitude of men. Having heard His words, the majestic (āsabhiṃ) message (vācaṃ) uttered (udīritaṃ), I lifted up my clasped hands and became then one-pointed (ekaggo). Just as the ocean is the road for the seas, Neru mountain (Siluccayo) is the highest (pavato) of hills; likewise even, those who proceed (vattare) under the influence of their minds, do not go in a small fraction (kalā) near the knowledge of Buddha. Having made the method (vidhi) of truth (dhamma) stand, Buddha, the merciful sage sat Himself down amidst the clergy of monks and spoke these stanzas. He, who has his knowledge (ñānaṃ) announced (pakittesi) in Buddha, the world-leader, will not go to an evil existence (duggati) for a hundred thousand aeons (kappa) Having had all his depravity burnt, become one-pointed (ekaggo) and well composed (susamāhito), known by the name of Sobhita, he will become a disciple of the Master. In fifty thousand aeons (kappa), there became seven sovereigns of lofty reputation (yasuggata),very strong sorts of gems. My depravity had been burnt. … Buddha’s instruction had been carried out.” Having however attained Arahantship, he uttered a stanza starting with “Sabbo rāgo,” reflecting upon his own forsaken depravity (kilesa). 79. There, sabbo rāgo means: All that lust also, classified as lust for sensual pleasures (kāmarāga) and so on. Pahīno means: forsaken by way of the well-cut off category (samuccheda) of casting away (pahāna). Sabbo doso means: all malebolence (byāpādo) also, broken by many a means, owing to such state (bhāva) as occasion of ill-will and so on. Samūhato means: well abloished (samugghāṭito) by means of the right path (magga). Sabbo me vigato moho is to be construed thus:– Because of the state of having shattered delusions (moha) also which comprise eight kinds, according to such classification (bheda) subject by subject (vatthu) as: “dukkhe añānaṃ (no knowledge in distress (dukkha) and which consist of many a division (vibhāga) by a detailing (vibhāga) of the basis of self-depravity (kilesa), by means of the right path, the delusion had gone off from me. Sītibhūto’ smi nibbuto, means: Cool condition (Sītivhāvaṃ) had been reached owing to absence of the burning heat (darathapariḷāha) of depravity leaving no residue (anavasesa), owing to the condition of proper calmness (patipassaddhatā) even rightly (sammadeva) of self-depravity (saṃkilesa) due to that state of staying singly (ekaṭṭhatā) by the forsaking of the root (or basic) depravity (mulakilesa) in this manner; thereafter even, I became all round peaceful (parinibbuto) owing to fires of depravity having been entirely extinguished (parinibbāna) in every respect;” thus, he exposed his Arahantship (aññā). The Commentary on the stanza of the Thera Rakkhita is complete. ----